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Global Political Thought B Global Political Thought B. Zeynab Ali Dec. 15, 2011 Iqbal's Notion of an 'Islamic Modernity' Introduction: This study seeks to explore Muhammad Iqbal's particular conception of an 'Islamic modernity' and understand it's implications for Muslim societies. It aims to highlight Iqbal's vision of Islam as a modern postcolonial religion and his notion of the 'principle of movement' in Islam which informs his distinctive critique of Islamic modernism. The paper tries to throw light on Iqbal's intellectual engagement with the West and briefly reviews the way in which Iqbal's political thought coincided and diverged with that of his contemporaries in South Asia. This paper underlines Iqbal's rejection of both secularism and traditionalism in Islam. This seemingly contradictory position is interesting to study in the Islamic context because modernity and secularism are considered to be mutually contigious and complementary phenomenon. This paper attempts to underscore the clear distinction between modernity and secularism, as highlighted through Iqbal's work. It also argues that this ostensibly paradoxical understanding of modernity beleaguers the impact of Iqbal's thought and in many ways obstructs it's articulation in the Muslim societies. Iqbal and Modernity: Iqbal's thought is particularly relevant to study today because he seems to have explored the tensions between Islamic tradition, secularism and modernity at a more profounder level than any other Muslim thinkers of his time. Iqbal saw modernity, not 1 just as a useful value but as 'a practical necessity' and a 'moral imperative'. Iqbal considered modernity to be the 'internal movement of a society' responding to the 'pressure of modern ideas'.1 Consequently his notion of modernity is that which mirrors the aspirations of the society. For him modernity did not mean a clean break with past tradition or conversely as conformation with Western values, but simply as the 'enlargement of human freedom'. Iqbal believed in an 'attitude of modernity' which he believed was imperative for 'a reading of history that would reconstitute it's intention', adapting itself according to 'the conditions and demands of the present while continuing to open the future by always further increasing the freedom of each and all'. 2 Modernity for Iqbal thus meant being in charge of oneself, individually and collectively. In the context of Islam, Iqbal upheld the vision of a modernity that was quintessentially Islamic in it's nature. Iqbal imagined a post-colonial Muslim community, globally and specifically within South Asia, which had a distinct 'Islamicized identity'. 3 For Iqbal, Islam is a social structure regulated by a dynamic legal system and animated by a specific 'ethical ideal' which unifies 'scattered individuals and groups, transforming them into a well defined people, possessing a moral consciousnes of their own'.4 This sociological vision of an Islamic community maintained a rejection of the distinction between class, race, caste, tribe or ethnicity. Iqbal attempted to define Islam against these categories which according to him 'counteract the humanizing work of Islam'. It is for this reason that Iqbal held a disdain for the Muslim ashraf culture in the subcontinent, because it led to 1 Iqbal, Muhammad. 'Reconstruction of Religious Thought in Islam'. 2 Diagne, S.B. 'Islam and Open Society Fidelity and Movement in the Philosophy of Muhammad Iqbal'. 3 Singh, Iqbal. 'The Ardent Pilgrim'. Oxford University Press. 1997 4 Tariq, A.R. ed. 'Speeches and Statements of Iqbal'. Ghulam Ali and Sons. 1973 2 the strafication of the Muslim community.5 Iqbal describes Islam as 'a social experiment' which provides 'a model for the final combination of humanity by drawing it's adherents from a variety of races, and then transforming this atomic aggregate into a people possessing a self consciouness of their own'.6 Iqbal articulated a vision of the 'resurgence' of Islam in the modern world, reflecting the nexus between past, present and future. In this sense he recast Islam as a 'universalizing postcolonial religion', which was rooted in a 'reconstructed' and 'self- reflexive' faith. He alludes to the 'delicate' problem of balancing modern reform with the force of conservatism within Islam, so as not to reject the past totally, saying 'In any view of social change the value and function of the forces of conservatism cannot be lost sight of'.7 In Iqbal's view of modernity, both tradition and innovation sustain each other. Iqbal underlines the 'uncertainty' of the modern moment with his depiction of Muhammad as standing 'between the ancient and the modern world' where 'the source of his revelation is grounded in the ancient world and it's spirit belongs to the modern world'. 8 Iqbal sought inspiration from the classical Islamic sources and learnt how to be faithful to them in a novel way. In this context he returns to the advent of Islam itself and equates it with novelty and the possibility of 'measured articulation', saying 'we were a word unvoiced in the world' which went on to become 'a measured verse'.9 5 Majeed, Javed , 'Muhammad Iqbal Islam, Aesthetics and Post-colonialism'. Routledge. 6 Iqbal, Muhammad. 'Reconstruction of Religious Thought in Islam'. Institute of Islamic Culture. 7 Ibid. 8 Iqbal, Muhammed. 'Stray Reflections'. Ghulam Ali and Sons. 1973 9 Asrar-e-Khudi. Secrets of the Self. 1964. 3 Throughout Iqbal's work there is an interplay between ruination and reconstruction , placed in the context of Islam's past power, its contemporary decline and a possible future resurgence. Using the framework of 'rupture' and 'continuity' in his work, Iqbal highlights the interrelation between the old and new. In a very innovative way, he enacts his rupture from the tradition by incorporating it in his work and transforming it through it's 'politicization'.10 Iqbal politicized Islam through an 'Islamist postcolonial agency' which dealt with not only issues of social justice, legitimate power and ethical life within Islam but also challenged the hegemony of Western political and cultural norms. For him such innovation brought together a refashioned Islam with a 'newly defined political aesthetic'.11 While Iqbal's work is grounded in tradition, his stress on 'novelty', 'dynamism' and 'movement' is in a stark contrast to the fixed landscapes of classical Muslim poets and thinkers. Images of powerful motion and dynamism are representative of Iqbal's poetic landscapes such as his depictions of the 'free flowing river', 'leaping streams' and 'fast moving torrents'.12 In a sense these images become textual narratives in Iqbal's imaginary geography that relate the onward flow of time, juxtaposed with Islam's past. Even his symbolism has multiple, interleaving layers in which beginnings and endings are dexterously intertwined. By contrast Iqbal uses words like 'frozen', 'barren' and 'congealed' to describe the aesthetics of traditional poets and thinkers as symbolizing 'oppressed people who perpetuate habits of servitude'.13 10 Majeed, Javed , 'Muhammad Iqbal Islam, Aesthetics and Post-colonialism'. Routledge. 11 Ibid 12 Arberry, Arthur. J. Javid Nama.1966, Dar , Bashir Ahmad. Iqbal's Gulshan-i-Raz-i-Jadid and Bandagi Nama. 13 Arberry, Arthur J. Zabur-e-Ajam. Persian Psalms. 1961. 4 The Principle of Movement in Islam: In this sense Iqbal made his greatest contribution to the 'renaissance' of Islam by maintaining that it was not bound by 'voluntary surrender of intellectual independence'. 14 Iqbal denounced what he called the 'retrospective stubbornness' of the traditionalist outlook in Islam and characterizes those who blindly follow the 'words of the ancestors' as 'ignorant' and 'limited'. In contrast he urged Muslims to break away from tradition and emphasised the 'historical optimism' in Islam which 'turns us away from an exclusive attachment to the things that come to us from our fathers' 15 saying , How good it would be for man with a free step To go, unfettered by the chains of the past! If imitation were a good thing, The Prophet would himself have also followed the path of his forebears.16 In this regard Iqbal underlined the importance of the concept of ijtihad, which he describes as 'the principle of movement in the structure of Islam'.17 Through the process of ijtihad Iqbal sought to rediscover and re-interpret the foundational Islamic legal principles, 'in the light of experience and the altered conditions of modern life'. In Iqbal's opinion, neglect of ijtihad was one of the main reasons leading to the decline of the Muslim people, for 'in an over-organized society the individual is altogether crushed out of 14 Iqbal, Muhammed. 'Stray Reflections'. Ghulam Ali and Sons. 1973 15 Diagne, S.B. 'Islam and Open Society Fidelity and Movement in the Philosophy of Muhammad Iqbal'. 16 Hussain , M. Hadi. Payam-e-Mashriq. (Message of the East). 1971 17 Iqbal, Muhammad. 'Reconstruction of Religious Thought in Islam'. Institute of Islamic Culture. 5 existence.18 What was needed was the resurrection of the spirit of independent thinking so that 'self concentrated individuals' could come into being to 'disclose new standards in the light of which we begin to see that our environment is not wholly inviolable and requires revision'. For Iqbal the rediscovery of Islam's past was necessary, but only with a view to providing it with a rationale in terms of the present. He also believed that 'a false reverence for past history and it's artificial resurrection constitutes no remedy for a people's decay'.19 Iqbal believed in revolution, but he wanted change to happen from 'within the framework of existing social order'.20 Even as he sought to re-introduce the age old concepts of wisdom like ijtihad, he revitalized and re-phrased quotidian, everyday rituals like prayers in the language of revolution as a means of infinitely higher ends in the grand narrative of life.
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